Islamic Constitutionalism: Social Movement and the Framework of the Indonesian Constitution

The main purpose of this article is to discuss Islamic constitutionalism in the context of Indonesian social movements. Constitutionalism is part of the study of constitutional law when the discussion focuses on the concept of limiting the power of the government. Using historical and sociological approaches, this article examines socio-political circumstances in Muslim society and their relationship to the spirit of constitutionalism in Indonesia. Indonesia does not explicitly name any particular religion in its Constitution, even though most of its population is Muslim. After a series of constitutional reforms over 1999– 2002, there was no formalization of Islam in the Constitution. Two important academic questions arise when dealing with this phenomenon. First, to what extent are Indonesia’s religious social movements involved in constructing the narrative of constitutionalism? Second, how do the spirit of constitutionalism and Islam play a role in strengthening Indonesia’s Constitution? This article notes that some Muslims in Indonesia have been striving to build a narrative of Islamic constitutionalism through social movements since the nation’s pre- independence era. Nevertheless, this Islamic constitutionalism has not resulted in the formalization of an Islamic constitution in Indonesia due to several factors: the historical roots of the nation’s establishment, the pluralist stance of Indonesia’s mainstream civil Islamic movements, and the presence of the Pancasila as the state ideology. This article also reveals that Indonesia’s Muslim majority and religious authorities play a role in building the spirit of constitutionalism; however, the formalization of a specific religion as the basis of the constitution has never been realized in Indonesia.

Religious Community Movement Online: Tracking History And Transformation Of Islamic Dakwah in Indonesia

This article generally examines online religious communities; more specifically, this article reviews religious communities in Indonesia with the object of study by the United Muslim community. Muslim United is one of the online religious communities in Indonesia. This community has various kinds of programs, including conducting da'wah activities through social media and a massive alms program at dawn which is carried out to assist in distributing fruits to class communities lewd. This article explains specifically about the united Muslim community that exists on social media. The method used in this article is ethnography, a method that collects data through the Muslim United Instagram account and also searches for other data from the YouTube, Twitter accounts that are specific about activities in the Muslim United community. This study indicates that the Muslim community is united in opening up hijrah spaces for young people and carrying out religious, social movements without any politics.

Os cursinhos pré-vestibulares populares e suas práticas pedagógicas antirracistas

Neste trabalho apresenta-se um conjunto de pesquisas que têm como foco de suas análises projetos de cursinhos pré-vestibulares populares com o recorte étnico-racial. A proposta evidencia o contexto histórico de surgimento dos cursinhos pré-vestibulares populares, que hoje são uma reivindicação social e uma política compensatória, ou seja, suas experiências são serviços ou demandas que estão para além da boa vontade de entidades de assistência social, religiosas, movimentos sociais ou entidades não governamentais. Essas são experiências que podemos caracterizá-las, portanto, como propostas de ação afirmativa no âmbito das políticas educacionais, que também são exemplos de educação popular e de práticas pedagógicas antirracistas.Palavras-chave: Cursinhos pré-vestibulares; Movimento negro; Educação antirracista. ABSTRACT: This paper presents a set of studies that have focused their analyzes in preparatory courses projects and the ethnic-racial perspective. The proposal highlights the emergence the historical context of preparatory courses, which are now a social claim and a compensatory policie, their experiences are services or demands that are beyond the goodwill of social assistance entities, religious, social movements and non-governmental entities. These are experiences we can characterize them, so as affirmative action proposals in the context of educational policies, which are also examples of popular education and anti-racist teaching practices.Keywords: Preparatory courses; Black movement; Anti-racist education.

Peran Majelis Taklim Al-Hidayah dalam Pendidikan Islam dan Gerakan Sosial Keagamaan di Propinsi Lampung

The era of globalization of life has been integrated with the cyber world with the need to foster religious life, one of which is conducting non-formal education such as the Majlis ta'lim which has been investigated lately. Lampung province for Islamic education and socio-religious movements. Specifically, this research plan will raise the role, role, strategy of institutional development by taking studies at the Majelis Taklim Al-Hidayah Bandar Lampung, East Lampung, Central Lampung, and Pesawaran. The method of this research is a qualitative approach by providing a qualitative description of the role of the Al-Hidayah clerics in Islamic education and socio-religious movements. The results of this study that the existence of the Lampung province's Al-Hidayah study during the research process was carried out since mid-2018, demonstrating its role, duties and functions as non-formal educational institutions that engaged in women's groups in order to strengthen maternal capacity and knowledge especially in Islamic education religious social movements.

Why size matters: Majority/minority status and Muslim piety in South and Southeast Asia

The differences in the socio-economic outcomes of majorities and minorities have been well studied in sociology. This article breaks new ground by investigating the effect on religiosity of majority/minority status in two Muslim-majority and two Muslim-minority countries of South and Southeast Asia. Religiosity is conceptualised as a multidimensional phenomenon. The article critically discusses this conceptualisation through an analysis of survey data. The findings show significant differences in the sociological profiles of religiosity in Muslim-majority and Muslim-minority countries. The architecture of religiosity is significantly more orthodox in Muslim-majority countries. The article concludes with a discussion of the implications of the findings for understanding the nature and dynamics of religious orthodoxy, the nature of civil society, religious reform and the role of collective religious social movements.

Ketika Agama dan Masyarakat Digital Menjadi Senjata Baru Propagada Politik

Nineteen months have passed, but the action of the political religious social movements which born post religious sacrilege case on Elections Jakarta turned out to be far from over. The movement originally was a step of consolidation in order to evoke the political consciousness of Muslims, now began to be infiltrated by other groups with particular interests. These interest groups considered to sharpen the conflict and cause the political noise never ended across this country. This article try to expose how the social-political issues played massif and structured in virtual spaces by interest groups in order to form the force and gained the power of politics. And how the relationship between religion, state, and people are pitted in order that the collective identity look sharper. So no wonder that the people of Indonesia now seems to have split in two major axis, Religious versus Nationalist.Sembilan belas bulan telah berlalu, namun aksi dari gerakan sosial politik religius yang lahir pasca kasus penistaan agama pada Pilkada DKI Jakarta ternyata belumlah usai. Gerakan yang semula merupakan sebuah langkah konsolidasi guna membangkitkan kesadaran politik umat islam, kini mulai ditunggangi oleh kelompok lain dengan kepentingan tertentu. Kelompok kepentingan inilah yang ditengarai memperkeruh konflik dan menyebabkan kegaduhan politik tak kunjung usai di seantero negeri. Artikel ini mencoba memaparkan bagaimana isu-isu sosial politik kemudian dimainkan secara massif dan terstruktur dalam ruang-ruang virtual oleh kelompok kepentingan guna membentuk kekuatan politik dan demi meraih kekuasaan. Serta bagaimana relasi antara agama, rakyat, dan negara dibenturkan agar identitas kolektif terlihat lebih tajam. Maka tak heran jika kini rakyat Indonesia seolah telah terpropaganda dan terbelah dalam dua poros besar, Agamis dan Nasionalis.

“Nós sem Deus e sem água não é nada”: saberes e conquista na criação da reserva de desenvolvimento sustentável Nascentes Geraizeiras / "Without god and without water we ain't nothing": knowledge and conquest in creating...

Desde o início da década de 1970, as disputas por território na região Norte de Minas Gerais cresceram em consequência do “encurralamento” das comunidades rurais, da crise hídrica e assoreamento de solos provocados pelas ocupações desordenadas dos empreendimentos da monocultura do eucalipto. Recentemente, criou-se uma unidade de conservação de uso sustentável em área de cerrado na região com o objetivo de proteger a biodiversidade e as nascentes que ainda restam. O presente trabalho procurou compreender de que modo os diversos saberes (científicos, tradicionais, religiosos, dos movimentos sociais, dentre outros) foram mobilizados, na comunidade de Água Boa II, no processo de criação da reserva de desenvolvimento sustentável Nascentes Geraizeiras. Realizou-se trabalho de campo por meio de visitas e entrevistas semiestruturadas a moradores da comunidade mencionada. As informações obtidas nos indicam que os camponeses envolvidos na luta pela criação da reserva de desenvolvimento sustentável possuem um modo próprio e singular de relacionar-se com a natureza, através de saberes que entrelaçam diferentes conhecimentos, especialmente aqueles ligados aos conceitos de território, comunidade, religiosidade e biodiversidade.Palavras-chave: Reserva de desenvolvimento sustentável; Conhecimentos tradicionais; Saberes; Geraizeiros; Biodiversidade. ABSTRACT: Since the beginning of the 1970’s, disputes over territory in the northern region of Minas Gerais increased, as a consequence of the cornering of rural communities, of the hydric crisis and of the silting of soils caused by disordered occupations of eucalyptus monoculture enterprises. Recently, a unit of conservation for sustainable use in an area of Brazilian cerrado in the region, with the objective of protecting a biodiversity and water resources that still remain, was created. The present work sought to understand how the diverse knowledge (scientific, traditional, religious, social movements, among others) were mobilized in the community of Água Boa II in the process of creating the sustainable development reserve Nascentes Geraizeiras. Fieldwork was carried out through visits and semi-structured interviews with residents of the mentioned community. The information obtained indicates that the peasants involved in the struggle to create the sustainable development reserve have a unique way of relating to nature, through knowledge that interweaves different wisdoms, especially those related to concepts of territory, community, religiosity and biodiversity.Keywords: Sustainable development reserve; Traditional knowledge; Knowledge; Geraizeiros; Biodiversity.

Gerakan Sosial Keagamaan pada Komunitas Urban: Studi Kasus Gerakan Pengajian Ahad Pagi Bersama di Palebon, Pedurungan, Kota Semarang

<div><p class="ABSTRAKen">Religious communities express religiously in various forms according to the social context in which they develop. The diversity of the expression as a form of interrelations of textual interpretation of the social context and its era. Religious social movement is one form of religious expression to answer complex religious and social issues and needs from primary to tertiary needs. The urban community utilizes religious social movements in the form of majelis taklim. Organizing religious social movements in majelis taklim is part of collective awareness and consensus among community members. The existence of religious social elites is the key to achieving religious social movements. The trust and social network of citizens and social institutions become another force within the community. In the case of this study, the religious social movements of urban communities take the form of routine recitation activities, the collection of zakat infaq and shadaqah, the organization of formal education, community health services, and the development of economic enterprises. In this social movement, the basic problems faced include the capacity of management and human resources. The implications of the presence of religious social movements in urban communities are felt. They have a spirit of unity on the basis of trust in the community, fulfilled the religious social needs and awakened the identity of the community that has the advantage. </p></div>

Religious Social Movements and Economic Welfare in Modern Turkey

In all societies, there have been some movements that point out social, political, economic, ideological, or moral problems or aim at partial or complete change. This chapter discusses the new meanings attributed to the concept of social movements in the postmodern era. A theoretical framework is proposed to understand the nature of social movements since the 1960s and to demonstrate their differences from classical movements. Turkey provides a particularly rich context with high potential for social movements, both with secular and religious aspirations. Religious social movements have shown quite a tense relationship with the state throughout the history of the republic; yet, they have gained power and prosperity through evolving liberal economic policies since the 1980s. Therefore, resource mobilization and new social movement paradigms are used in this chapter to explain Turkey's religious social movements today.